Part 32

It appears that at this time twenty-two unfortunate men and women, chiefly the latter, suffered in Aberdeen and its neighbourhood. Such a tremendous sacrifice to superstition would in itself be worthy of special notice here; but it becomes the more so from a probability which appears that Shakspeare must have been acquainted with the details of these trials. It will be found that the chief of his company, Lawrence Fletcher, was in Aberdeen with a party of comedians in October 1601. That Shakspeare was of the party is not certain; but there is no fact to militate against the probability that he was. Mr Charles Knight[223] has shewn that in these trials there occur many things which strongly recall passages in the witch-scenes of _Macbeth_--as if those scenes had been written by one who had thoroughly studied the dittays against Janet Wishart and her associates. Nearly all of those women--and it is very much a special feature of this group of cases--had laid heavy disease on those whom they held at ill-will, causing them to suffer fearful pains, and their strength to decay.

‘He shall live a man forbid: Weary seven nights nine times nine, He shall dwindle, peak, and pine.’

[Sidenote: 1597.]

Such are the dread words of the _Macbeth_ hags. We see that the Aberdeen witches had power over the winds; so had those of Macbeth. Banquo says to the weird sisters:

‘If you can look into the seeds of time, And say which grain will grow, and which will not, Speak then to me.’

This, it must be acknowledged, is wonderfully like a suggestion to the imagination from such a fact as that of Janet Wishart’s vaticinations among the growing corn. The witch-dance at the Fish Cross is much like those under the guidance of Hecate; and Wishart’s dealing with the malefactor’s corpse at the gallows on the Links, might well furnish a hint for the incantations over the caldron.

‘Grease that’s sweaten From the murderer’s gibbet, throw Into the flame.’

And perhaps even the humble cantrip of Marjory Mutch with William Smith’s oxen, might suggest the fine passage descriptive of the conduct of Duncan’s horses at his death; when they

‘Turned wild in nature, broke their stalls, flung out, Contending ’gainst obedience, as they would Make war with mankind.’

‘If it be not,’ says Mr Knight, in concluding this curious speculation, ‘to inquire too curiously, may we not trace one of the most striking passages in _Othello_ to the humble source of an Aberdeen superstition?’

“That handkerchief Did an Egyptian to my mother give; She was a charmer, and could almost read The thoughts of people: she told her, while she kept it, ’Twould make her amiable, and subdue my father Entirely to her love.”

[Sidenote: 1597.]

In the information against Isobell Straquhan, it is alleged that “the said Isobell came to Elspet Mutrey in Wodheid, she being a widow, and asked of her if she had a penny to lend her, and the said Elspet gave her the penny; and the said Isobell took the penny, and bowit [bent] it, and took a clout and a piece red wax, and sewed the clout with a thread, the wax and the penny being within the clout, and gave it to the said Elspet Mutrey, commanding her to use the said clout to hang about her craig [neck], and when she saw the man she loved best, take the clout, with the penny and wax, and stroke her face with it, and she so doing, should attain in to the marriage of that man whom she loved.”

The “clout” sewed “with a thread” wants, indeed, the poetical colouring of the “handkerchief” of _Othello_; but still

“There’s magic in the web of it.”

More curious in the effects produced is another example of the “prophetic fury” of the “sibyl” Isobell Straquhan. She could not only produce love, but remove hatred: Walter Ronaldson had used to strike his wife, who took consultation with Scudder (_alias_ Straquhan), and ‘she did take pieces of paper, and sew them thick with thread of divers colours, and did put them in the barn amongst the corn, and from henceforth the said Walter did never strike his wife, neither yet once found fault with her, whatsoever she did. He was subdued “entirely to her love.”’

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[Sidenote: 1596-7.

MAR. 11.]

The duellium seems to have been particularly in vogue at this time. ‘There chanced a single combat betwixt James Hepburn of Moreham and one Birnie, a skinner in Edinburgh [at St Leonard’s Craigs]. They were both slain [and buried the morning after]. The occasion and quarrel was not thought to be great nor yet necessary. Hepburn alleged and maintained that there was seven sacraments; Birnie would have but two, or else he would fight. The other was content with great protestations that he would defend his belief with the sword; and so, with great earnestness, they yoked, and thus the question was decided.’--_P. And._

[Sidenote: 1596-7.]

There was a traditionary tale in Edinburgh, which Sir Walter Scott had heard in his youth, and which he narrated to the author of this work in 1824, to the effect that, a gentleman having been foully murdered by a man of formidable repute as a swordsman, his widow brought forward two sons in succession to challenge the murderer to mortal combat, and when these had fallen, did not scruple even to send a third, her youngest and favourite, to avenge the slaughter of the rest; thus imitating, as Sir Walter remarked, the conduct of Don Arias Gonzalo, in sending his three sons in succession to meet Don Diego Ordoñez, when the latter challenged the people of Zamora for sheltering the traitor Vellido--as related in the _Chronicle of the Cid_.[224] The two first youths, like the sons of Don Diego, ‘died like good men in their duty;’ but the third slew the murderer. The last fight, said Sir Walter, took place on Cramond Island in the Firth of Forth, and since then there has been no such combat permitted. Apparently the basis of this story is as follows:

[Sidenote: MAR. 15.]

James Carmichael, second son of the Laird of Carmichael, had killed Stephen Bruntfield, captain of Tantallon, in a duel at St Leonard’s Craigs, 22d December 1596. Adam Bruntfield, brother of the deceased, ‘allegit that James Carmichael had slain his brother by treason, having promisit to meet him hand to hand, and had brought others with him to his slaughter, and therefore was a traitor. The other stood to his denial, and they baith seyit [tried] their moyen [influence] at his majesty’s hands for ane license to fecht, whilk with great difficulty was granted by his grace.’ They met on Barnbougle Sands or Links,[225] in the presence of a great multitude, and with the Duke of Lennox, the Laird of Buccleuch, Sir James Sandilands, and Lord Sinclair, to act as judges. ‘The one was clothed in blue taffeta, the other in red sattin.’ Carmichael, who was ‘as able a like man as was living,’ seemed at first to have great advantage over Adam Bruntfield, who was ‘but ane young man, and of mean stature;’ and at the first encounter he struck Adam on the loin. To the surprise of all, however, Bruntfield ‘strikes him in the craig [neck], and syne loups aboon him, and gives him sundry straiks with his dagger, and sae slays him. Adam Bruntfield is convoyit to Edinburgh with great triumph as ane victorious captain; and the other borne in deid.’--_Bir._ _Pa. And._ _C. K. Sc._

* * * * *

[Sidenote: 1597.

MAR. (?)]

This spring, there was ‘sic increase of sawing, that the like has not been heard of before. Ane man of Libberton, callit Douglas, had, of ten pecks of beir sawn thirty-one thrave, and every threif had ane boll of beir and ane peck.’--_Bir._

* * * * *

[Sidenote: APR. 20.

1597.]

‘At this time, one Sir James Mac Oniel [Mac Connel], _alias_ Sorley Buie, a great man in Ireland, being here for the time to complain of our chief islesmen, was knighted, and went with his train and dependers to visit the Castle and provision therein, and gave great and noble rewards to the keepers.’--_Pa. And._ ‘The 7th of May, he went homeward, and for honour of his _bonalley_[226] the cannons shot out of the Castle of Edinburgh.’--_Bir._ ‘This Sir James was ane man of Scottis bluid, albeit his lands lies in Ireland. He was ane braw man of person and behaviour, but had not the Scots tongue, nor nae language but Erse [Irish].’--_C. K. Sc._

* * * * *

[Sidenote: JUNE 6.]

There was a proclamation ‘that no man take upon hand to give out money any dearer nor ten for the hundred [ten per cent. interest], or victual according thereto, under the pain of confiscation of their goods, and punishing of their bodies as usurers.’--_Bir._

* * * * *

[Sidenote: JUNE 10.]

Died Hugh Rose of Kilravock, at an advanced age. A descendant describes him as ‘ane excellent person.’ ‘He found the fortune [of the family] low, and under great burden, which he not only defrayed, leaving it free to his son, but also acquired the whole lands now holden of the Bishop of Moray. He had seventeen sisters and daughters, all whose portions, mediately or immediately, he paid, though their very portions were a considerable debt. He lived in a very divided factious time, there falling out then great revolutions in church and state; religion changed from popery to protestant, and the queen laid aside, living in exile; yet such was his even, ingenious, prudential carriage, that he wanted not respect from the most eminent of all parties. He had troubles from neighbours, which he prudently carried, and yet knew how discreetly to resent them, as appears, that a debate being betwixt him and two neighbours, he subscribed: “Hucheon Rose of Kilravock, ane honest man, ill guided betwixt them both.” This was _ridentem dicere verum_.

‘He was a man that could make good use of his troubles, as appears by his answer to King James, who, being in Kilravock in his progress to the north (in the year 1589, as I suppose), inquired how he could live amongst such ill turbulent neighbours; [he] made this reply: “That they were the best neighbours he could have, for they made him thrice a day go to God upon his knees, when perhaps otherwise he would not have gone once.” And at the same time, as I have learned many years ago from old persons, the king was pleased to honour him with the name of Father, and desiring he might be covered.

[Sidenote: 1597.]

‘As to his person, I have had it from such as knew him, that he was of a tall, and of a square well-compact body, but not corpulent. He was of a venerable grave aspect; his beard white and long in his old age. He died full of days, not so much of sickness as nature being worn out. The night before his death, he went forth to his orchard, and there supped upon a little broth, and then going to his bed, died the next morning, without trouble, muttering these words in Latin at his expiring: “In manus tuas, Domine, commendo spiritum meum.”‘[227]

* * * * *

[Sidenote: JUNE 26.]

This was a day of great joy to the friends of the reformed faith, for the Earls of Huntly and Errol had at length been wrought upon to make profession of the true religion, and so be relaxed from the pains of excommunication. Though the pressing nature of the motive was obvious, no dread of insincerity seems ever to have entered the minds of the honest zealots who left these lords no other course for their preservation. The affair took place in the kirk of Aberdeen, and was in several respects noticeable. The evening before, the Earl of Huntly shook hands in token of reconciliation with Lord Forbes and young Irvine of Drum, and signed the articles of the established religion, swearing not to decline therefrom. On the Sunday, which was observed as a fast, on account of the importance of this conversion, the two nobles appeared in the marriage desk or pew in the Old Kirk, where was ‘sic a confluence of noblemen, barons, gentlemen, and common people, as that the like was never seen in that kirk.’

[Sidenote: 1597.]

To pursue the narrative of an eye-witness: ‘The bishop preached, and made a godly and excellent sermon. The sermon being concluded, the earls rises furth of their desk, comes in before the pulpit, make ane open confession of their defection and apostasy, affirms the religion presently confessed to be the only true religion, renounces all papistry, &c., and of new swears never to decline again, but to defend the samen to their life’s end. The Earl of Huntly confessed his offence, first to God, next to his majesty, to the kirk and country, for the slaughter of the Earl of Moray. And sae the bishop pronounces openly their sentence of absolution frae the sentence of excommunication. The earls are then received by the haill ministry, being in number twelve or thirteen persons, wha, during all the time of the sermon, sat at the table in the mids’ of the kirk, and with them the provost, bailies, and maist part of the council. And after the earls were received by the ministry, then Patrick Murray, commissioner for his majesty, received them in his hieness’ name; next the provost, bailies, and council. And sae they were received to the bosom of the kirk. At the samen time, the Laird of Gight, before the pulpit, sat down on his knees, and askit God, his majesty, and the kirk pardon and forgiveness for the receipt of the Earl of Bothwell, for the whilk he was excommunicate; and he was absolved frae the excommunication. This being done, the twa earls, with mony mae gentlemen and barons, all the ministry, communicate together at the table of the Lord.’...

Next day, the Market Cross was solemnly hung with tapestry, and in a small house close by a band of musicians was placed. Four score of the young men of the town, in their best habiliments, with hagbuts, took their station around. There also were placed the magistrates and council, with six maskers. On a table set out in the street were wine, glasses, and sweetmeats. The earls’ pacification was then formally proclaimed by Marchmont herald. ‘The twa earls sat at the Cross in chairs, with his majesty’s commissioner and the ministry. The wand of peace delivered to them by Patrick Murray, he receives them in his majesty’s name; next the ministry embraces them, and then the provost, bailies, and magistrates. Hagbuts sounded, that day nor dur could not be heard; wine drunk in abundance; glasses broken; sirfootfeats casten abroad on the causey, gather whaso please! After this the earls and their kin passes to the Tolbooth, with the haill ministry; all are made burgesses of this town, the ministry with the rest. At even, naething but waughting.’[228]

Of course, all was a forced hypocrisy on the part of the two lords, merely to avoid the legal consequences of their excommunication. Most curious it would be to know if there were no misgivings on the subject among the clergy: certainly none appear. Huntly, as might have been expected, quickly relapsed to his popish professions, and was again excommunicated in 1606. Nevertheless, he was some years later accepted once more as a Protestant, and restored to his civil rights.

* * * * *

[Sidenote: 1597.]

A deputation of ministers went this summer through the provinces of Aberdeen, Moray, and Ross, to complete as far as possible the planting of them with ministers. The chief of the Clan Mackintosh surprised the deputation by the zeal and cordiality he shewed towards the object. He met them at Inverness, exhibited a plan for settling ministers in his country, and subscribed it in their presence. ‘Now,’ said he, ‘it may be thought I am liberal because nae minister will venture to come amang us. Get me men and sey [try] me. I will find sufficient caution in St Johnston, Dundee, or Aberdeen, for safety of their persons, obedience to their doctrine and discipline, and guid payment of their stipend.’--_Ja. Mel._ We have seen enough of the leading men of this age in Scotland not to be too much surprised on learning that this was the same Highland chief who had sent out his clan on a wild ravaging expedition in 1592, when the hospitable old baron of Brackla was one of their victims, and who is summed up in the _Historie of King James the Sext_, as ‘a man unconstant, false, and double-minded, by the report of all men.’

* * * * *

[Sidenote: JUNE 14.]

[Sidenote: OCT. 11.]

The Lanarkshire lead-mines, under the care of Thomas Foulis, goldsmith in Edinburgh, and Bewis Bulmer, an Englishman, whom Thomas had assumed as partner, were now beginning to be a source of profit. The lead was transported on the backs of horses to sundry parts of the realm, but the greater part of it to Leith, where it was disposed of for exportation. Just, however, as all the mining difficulties had been overcome, the enterprisers found troubles of a different kind. The broken men of the Borders had heard of this valuable metal passing along the uplands of Clydesdale, and it seemed to them not too hazardous an adventure to cross the hills, and make a dash at such a booty. We therefore now hear of the carriers of the lead, servants of Thomas Foulis, being occasionally beset on their way, and robbed by the borderers of ‘horses, armour, clothing, and their haill carriage.’ Nearer neighbours, too, respectable men, burgesses of Lanark and Glasgow, were accused of lawlessly helping themselves to the lead and lead ore, won from the mines in Crawford Muir, not scrupling for this purpose to seize it in its passage to Leith, and dispose of it for their own benefit. Nay, these persons, it was said, had appropriated two horse-load of rye and white bread on its way to the mines, and within six miles of them, thus seriously hindering the progress of the work itself.

The Council issued a threatening proclamation against the first class of spoliators. As the latter set represented themselves as having lawfully purchased the lead in question, an order was issued that they should return or pay for it to Thomas Foulis.--_P. C. R._

* * * * *

[Sidenote: 1597.

JUNE.]

Owing to the fame of Andrew Melville, the university of St Andrews was this year attended by a considerable number of foreign youth, Poles, Danes, Belgians, and Frenchmen: ‘whilk crabbit the king mickle,’ Andrew being no favourite of his.--_Ja. Mel._

‘Much about this time, there was a great number of witches tried to be in Scotland, as the like was never heard tell of in this realm, specially in Athole, both of men and women. There was in May at ane convention upon a hill in Athole, to the number of twenty-three hundred, and the devil amongst them. A great witch of Balwery told all this, and said she knew them all well enough, and what mark the devil had given severally to every one of them. There was many of them tried by swimming in the water, by binding of their two thumbs and their great toes together, for, being thus casten in the water, they floated ay aboon.’--_Pa. And._

This ‘great witch of Balwery’ was one Margaret Aiken, who, being tortured on suspicion, not only confessed her guilt, but, for the saving of her own life, informed upon others, stating that they had a secret mark in their eyes, by which she could at once tell that they were witches. For three or four months, she was carried about the country detecting witches. At Glasgow, owing to the credulity of the minister John Cowper, several old women suffered in consequence of her accusations. In time it was found that she was a deceiver; for the same persons whom one day she declared to be guilty, she would next day, when they appeared before her in different clothes, affirm to be innocent. ‘At her trial, she affirmed all to be false that she had confessed, either of herself or others, and persisted in this till her death; which made many forthink their too great forwardness that way, and moved the king to recall the commissions given out against such persons.’--_Spot._

In November we find the presbytery of Glasgow taking notice of ‘divers persons wha traduces and slanders the ministry of the city, as the authors of putting to death the persons lately execute for witchcraft;’ and it ordains that any person hereafter uttering this slander ‘shall be put in the branks at the judges’ will.’[229]

[Sidenote: 1597.]

As a natural consequence of the deceptions of Margaret Aiken, there was now in some quarters an apprehension that, in the late proceedings against witches throughout the provinces, some injustice had been done. Some had complained ‘that grit danger may ensue to honest and famous persons, gif commissions grantit to particular men beiring particulars [that is, having anger] again’ them, sall stand and be authorised.’ The king professed to see the reality of this danger, and although it was his purpose to persevere in his efforts to extirpate that ‘maist odious and abominable crime,’ the Council (August 12) revoked all the lately granted commissions, certifying to such as hereafter ‘proceeds to the execution of persons to the deid, or melling with their guids or geir, that the same sall be repute slauchter upon forethocht, felony, and spulyie.’

At this time, the enthusiastic section of the church was in a state of discouragement; otherwise the king might not have been able to concede to the representations made to him against witch-commissions. It is too remarkable to be overlooked, that the heat of persecution against these unfortunates was generally in some proportion to the influence of the more zealous clergy, either through their direct agency or through the fear for their reproaches in others.

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[Sidenote: JULY 23.]

‘Between eight and nine in the morning, there was an earthquake which made all the north parts of Scotland to tremble; Kintail, Ross, Cromarty, Mar, Breadalbane, &c. A man in St Johnston [Perth] laying compts with his compters, the compts lap off the buird; the man’s thighs trembled; one leg went up, and another down.’--_Cal._

This earthquake happening at the time when King James ‘interrupted Mr Robert Wallace and undid the ministry of St Andrews,’ James Melville likens it to that which God sent to punish Uzziah, king of Judah, for usurping the priestly office--which rent the Temple of Jerusalem, and caused a beam to hurt the king in the face, the beginning of a leprosy with which he was afflicted. He adds what he calls a _Dix-huitaine_ on the subject, concluding in the following strain:

‘King James the Saxt, this year thou fast aspires O’er Christ his kirk to compass thy desires. Oh, weigh this weel, and here exemple tak; Lest Christ, wha this year shook thy north-wast parts, And with eclipsed sun amazed the hearts For kings to come thee just exemple mak.’

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[Sidenote: AUG. 6.

1597.]